By Carol Ann Drogus

ISBN-10: 0271025492

ISBN-13: 9780271025490

ISBN-10: 0271025506

ISBN-13: 9780271025506

An intensive and strong literature on faith, society, and politics in Latin the US lately has all started with the belief that the majority of the activities that surged within the fight opposed to army rule are lifeless, that the majority of the activists are scattered and burned out, and that the promise of civil society as a resource of recent values and a brand new sort of citizenship and political lifestyles used to be illusory. Many have assumed that the religiously encouraged activism of that interval left little lasting effect, yet not often somebody has truly checked out the activists themselves to work out what continues to be, how they cope in a special, extra open surroundings, and the way they see and act at the current and destiny. Activist religion addresses those matters with a wealth of empirical aspect from key situations and with a richly interdisciplinary argument that pulls on theorizing approximately social routine. The authors attempt to appreciate what sustains activism and hobbies in greatly assorted situations from these within which they arose. Their research is enriched through systematic recognition to the influence of gender and genderrelated concerns on activism and pursuits. within the procedure, they shed a lot wanted gentle at the destiny of the activists and social routine that rose to prominence all through Latin the USA through the Nineteen Eighties. "This superbly written ebook is a big fulfillment that offers us analytical instruments for learning how pursuits and activists live on within the doldrums and whilst a cycle of protest peaks and societies flow on."--Daniel H. Levine, college of Michigan "Two of present day top specialists on faith and politics in Latin the United States have teamed as much as produce the 1st entire learn of women's grassroots non secular hobbies because the transition to democracy in Brazil and Chile. On a theoretical point, the publication compels us to reconsider the traditional knowledge concerning the `death' of social pursuits in Latin the US. On a extra human point, the interviews with ladies activists provide voice to `ordinary heroes' so usually absent from the literature. The great entry Drogus and Stewart-Gambino had with those girls supplies the research a measure of intensity and perception that's tough to match." --Philip J. Williams, collage of Florida

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Download PDF by Carol Ann Drogus: Activist Faith: Grassroots Women in Democratic Brazil and

An intensive and robust literature on faith, society, and politics in Latin the United States lately has began with the belief that the majority of the activities that surged within the fight opposed to army rule are useless, that the majority of the activists are scattered and burned out, and that the promise of civil society as a resource of latest values and a brand new sort of citizenship and political existence used to be illusory.

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Thus, their fate deserves special attention. As Jane Jaquette (1995) points out: “The new wave of women’s political mobilization in Latin America has drawn women into social movements, not into parties or interest groups; there is no institutionalized way of linking women’s political concerns to the political system and no established means by which parties and governments can be held accountable. The study of what happens to social movements after the transitions are over is thus a critical area for research” (126).

Focusing on changing contexts helps us explain decline, but it does not contribute much to our understanding of what happens to activism in the aftermath. It simply seems to “disappear” when political opportunities and facilitating contexts make active protest less feasible or effective. 2 Rowan Ireland (1999) describes the trend as follows: Critical studies of the [Christian base] communities in the 1990s depict them variously as only shallowly, temporarily, and never 2. This is particularly true among studies of religion and politics.

They aimed to promote lay leaders’ autonomy and to be more independent of the church’s formal structures (47–48). 4 The Chilean church distinguished between types of groups by use of linguistic measures. Confusingly, however, in Chile the term CEB is commonly used for traditional, sacramental groups that are closely associated with the traditional, hierarchical church. For grassroots Christian communities that approximate the Medellín ideal, Chileans use the term CCP. Elena Berger says that “the comunidades eclesiales de base (cebs) were much more developed in Brazil than in Chile.

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Activist Faith: Grassroots Women in Democratic Brazil and Chile by Carol Ann Drogus


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